The birth of Bahíyyih Khánum, the Greatest Holy Leaf, eldest daughter of Bahá'u'lláh and Navváb, and sister of `Abdu'l-Bahá, in Tihrán. She is later designated by Shoghi Effendi `the outstanding heroine of the Bahá'í Dispensation'. [BBD42; GPB108]

For a description of her nature see BK42–3.

Many Bábís go to Shíráz and meet the Báb. [B 103]

Táhirih is sent back to Baghdád from Karbalá. She is lodged first in the house of Shaykh Muhammad Shíbl and then in the house of the Muftí of Baghdád. During her time in Iraq she enlists a considerable number of followers and makes a number of enemies among the clergy [B162; DB271]

Bahá'u'lláh and His family depart for Baghdád after a one month respite in the home of his half-brother Mírzá Ridá-Qulí. During the three-month journey Bahá'u'lláh is accompanied by His wife Navváb, (Who was six weeks from giving birth upon departure.) His eldest son ‘Abdu'l-Bahá (9), Bahíyyih Khánum (7) and two of His brothers, Mírzá Músá and Mírzá Muhammad-Qulí. Mírzá Mihdí (2), was very delicate was left behind with the grandmother of Àsíyih Khánum. They are escorted by an officer of the Persian imperial bodyguard and an official representing the Russian legation. [BKG102–5; GPB108]

CH44–5 says the family had ten days after Bahá'u'lláh's release to prepare for the journey to Iraq.

‘Never had the fortunes of the Faith proclaimed by the Báb sunk to a lower ebb'. [DB651]

This exile compares to the migration of Muhammad, the exodus of Moses and the banishment of Abraham. [GPB107–8]

See BKG104 and GPB108–9 for conditions on the journey.

Bahá'u'lláh's black servant, Isfandíyár, who had managed to evade capture during this dark period, after he had paid all the debts to various merchants, went to Mazandaran where he was engaged by the Governor. Years later when his master made a pilgrimage to Iraq Isfandíyár met Bahá'u'lláh and stated his preference to return to His service. Bahá'u'lláh said that he owed his master a debt of gratitude and could not leave his employ without his permission. It was not granted and Isfandíyár returned to Mazandaran and stayed with the Governor until his passing. [SoW IX 28 April, 1918 p38-39]

Also see
A Gift of Love Offered to the Greatest Holy Leaf (Gloria Faizi, 1982), by Hand of the Cause Abu'l-Qasim Faizi, which includes a brief summary of the character of Isfandiyar and his services to the Holy Family on pages 14-16.

Before He left, Bahá'u'lláh asked His family to look after Mírzá Yahyá during His absence. [CB70–1; CH50–1]

Bahá'u'lláh lives for some time as a dervish in a cave on the mountain of Sar-Galú. He takes the name Darvísh Muhammad-i-Írání to conceal His true identity. [BBD214–15; BBRSM:60–1; BKG116–19; GPB120–1; TN38–9]

This action compares to Moses' going out to the desert of Sinai, to Buddha's retreat to the wilds of India, to Christ's walk in the wilderness and to Muhammad's withdrawal to the hills of Arabia. [BKG114]

Áqá Abu'l-Qásim-i-Hamadání was His only companion. Áqá Abu'l-Qásim was killed on a journey to collect money and provisions. [BKG116–17]

"It was this period of voluntary seclusion, following shortly after the execution of the Báb in 1850, which bequeathed to history irrevocable proof that Bahá'u'lláh and not His half-brother, Subhi-Ezel, was in reality the one celebrated by the Báb and for whom the Bábí Movement was the spiritual preparation. Tor by this act of voluntary retirement, Bahá'u'lláh gave Sebhi-Ezel unhampered opportunity to exercise the spiritual leadhership over the Bábís which the latter claimed as his right. The result, however, demonstrated Subhi-Ezel's utter incapacity to maintain unity among the Bábís, inspire them with faith and confidence sufficient to meet their many difficulties and guide them along lines of true future progress. Nother but the return of Bahá'u'lláh could re-quicken the flames of their ardour or supply them with the more universal principles of conduct and faith required to transform the Bábí Movement into a world religion." [BW2Surveyp33]

It was during this time that Bahá'u'lláh revealed the poem Qasídiyi-i-‘Izz-i-Varqá'íyyih. It was composed of 2,000 couplets but Bahá'u'lláh allowed only 127 to be preserved. [BBD215; BKG118; GPB123]

See BKG114, GPB117–19 and K1250 for reasons for Bahá'u'lláh's retirement.

Before and during His absence no fewer than 25 people claimed to be the One promised by the Báb. [BBRSM29, 59; EB269; GPB125]

See BKG115–19 and GPB120 for Bahá'u'lláh's activities while in Kurdistán.

See KI248–51 for Bahá'u'lláh's own account of the episode.

See BKG119–22 and GPB124–6 for the condition of the Bábí community in Baghdád during this period.

The son born to Navváb shortly after the family's arrival in Baghdád became ill and died during Bahá'u'lláh's absence. [CB71; CH51–2]

See SBBR2:1–28 for Bahá'u'lláh's contact with Súfís.

BW16:528 for an account of Daoud Toeg, who visited the caves of Sar-Galú and photographed them.

Shoghi Effendi orders from Italy twin monuments similar in style to that of the Greatest Holy Leaf and seeks permission from the British authorities to reinter the remains of Navváb and the Purest Branch on Mount Carmel near those of Bahíyyih Khánum and the Holy Mother. [DH162; PP259]

The monuments of Navváb and the Purest Branch are dedicated at a ceremony in Haifa. [ZK293]

For details of the ceremony, see ZK293–6.

Marble for the Monument Gardens came from Chiampo, Italy as did marble for the Archives Building, the Resting Place of Shoghi Effendi, the Seat of the Universal House of Justice, the Terraces Project, and the Houses of Worship in India and Samoa. [BWNS1223]